Notes (NET Translation)
1:10 (2:1 MT) “However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’
The tone changes from one of severe punishment (Hos 1:2-9) to one of hope. This contrast corresponds to the threats of exile and promises of restoration in the Mosaic covenant (e.g., Lev 26:33-45; Deut 4:25-31).
This prophecy is for an indefinite future after judgment has been meted out on Israel (cf. Hos 3:4-5). Since 1:11 (2:2 MT) refers to Judah and Israel gathering together, it is likely that Israel in 1:10 (2:1 MT) refers to all Israelites, not just the inhabitants of the northern kingdom. The theme of numerous offspring is central in the promises to the patriarchs (e.g., Gen 13:16; 15:5; 22:17; 26:24; 28:14; 32:12; cf. Lev 26:9, 45; Deut 30:5). The population of Israel and Judah was decimated from the attacks by Assyria and Babylonia (which arose after Hosea’s day), but would increase again in the future. The final sentence speaks of the reversal of Hos 1:9. The covenant will be restored. “Children of the living God” contrasts with “children of harlotries” (Hos 1:2).
The expression living God frequently occurs in contexts which emphasize the reality of Israel’s God: acting on behalf of his people (Josh. 3:10), challenging those who underestimate his power (1 Sam. 17:36; 2 Kgs 19:4, 16) or contrasting him with other gods (Jer. 10:10; cf. Dan. 6:20, 26). The term may also point to God as the one who brings life to his people.1
1:11 (2:2 MT) Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish in the land. Certainly, the day of Jezreel will be great!
Israel and Judah will be reunited as one people (by Hosea’s day the political division between Israel and Judah had lasted for 200 years). In light of Hos 3:5, the one leader (rō’š ʾeḥād) is from the line of David, suggesting messianic significance. “Curiously, Hosea says that the united nation will appoint a leader rather than that God would give them a leader. This should not be taken to mean that democracy will replace divine authority; rather, it stresses unanimous spirit of the redeemed people. The old conflict between the house of David and the kings of Israel will end.”2
Either the people will come up out of the land (probably meaning a return from exile; a second exodus) or they will flourish in the land of Israel (the NET interpretation). “It is the flourishing of Israel in its land that is consistently predicted in Hosea.”3 This phrase may be linked to Jezreel (“God sows”) for God will sow the land with his people.
The verb “to ascend” is sometimes used to describe the ascent from death/Sheol to new life (cf. 1 Sam 2:6; Ps 30:4). Andersen and Freedman state, “Recent study has established that ‘the land’ in ancient Israel was a name for the Underworld, the realm of the dead.”4 Duane Garrett writes:
This does not exhaust, however, the implications of this line. To come up out of the earth also implies resurrection, in which the redeemed break out of the subterranean tomb. If this seems too far-fetched, we should observe that here again Ezekiel combines the idea of a reunited Israel under David to the idea of resurrection (chap. 37). The decimated population of Israel will rebound. On the metaphorical level the verse describes how the people spring up like the grass of the field; on the theological level it asserts that they will rise again from the grave. The ultimate fulfillment of the text is when the united Israel of God stands again under their one head, Christ.5
The future day of Jezreel will reverse the earlier judgment (Hos 1:4-5).
2:1 (2:3 MT) “Then you will call your brother, ‘My People’ (Ammi)! You will call your sister, ‘Pity’ (Ruhamah)!
The people of the reunited Israel and Judah of the future will say these words to each other. The names of Hosea’s children are reversed (Lo-Ammi to Ammi (Hos 1:9) and Lo-Ruhamah to Ruhamah (Hos 1:6, 8)). This is another indication the covenant will be restored.
Both Paul (Rom 9:24-26) and Peter (1 Pet 2:10) relate the change in status to the Gentiles, who may now be described as God’s people.
Bibliography
Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation with Introduction and Commentary. The Anchor Yale Bible 24. New Haven and London: Yale University Press, 2008.
Dearman, J. Andrew. The Book of Hosea. New International Commentary on the Old Testament. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2010.
Garrett, Duane A. Hosea, Joel. The New American Commentary 19A. Nashville: Broadman & Holman Publishers, 1997.
Routledge, Robin. Hosea: An Introduction and Commentary. Tyndale Old Testament Commentaries 24. Downers Grove, IL: IVP Academic, 2020.
Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary 31. Dallas: Word Books, 1987.
Biblical Scholarship 